¹ Bawden to William Knapman, 21 Jan. 1672–3, Bodleian Library, Oxford, MS Walker c. 4 fo. 324. Both men had nonconformist backgrounds and appear in Matthews, A. G., Calamy Revised, Oxford 1934.Google Scholar The Greek phrase from Cameron means par excellence.

² Hascard, Gregory, A Discourse about Edification, London 1683Google Scholar, in A Collection of Cases and other Discourses, Lately written to recover Dissenters to the Communion of the Church of England/By Some Divines of the City of London, London 1694, 442. These Cases were a co-ordinated scries of pamphlets each dealing with a specific nonconformist objection to the Church of England. First published separately in 1683, they were re-issued as a collection in 1685 and as a single folio in 1694. The Cases are a summa of Anglican apologetics (contributions to them cited hereinafter by author's name and relevant page number in the 1694 edition). Cave, William, in Cases, 490.Google Scholar See also Wetenhall, Edward, A Sermon against Neutrality, London 1663, 28–31Google Scholar; Fullwood, Francis, The necessity of Keeping Our Parish Churches, London 1672Google Scholar; Tanner, Thomas, A Call to the Shulamite, London 1674, 10–11Google Scholar; Conoid, Robert, The Notion of Schism, 2nd edn, London 1677Google Scholar; Puller, Timothy, The Moderation of the Church of England, London 1679, 538Google Scholar; Littleton, Adam, Sixty-one Sermons, London 1680, i. 255, ii. 303–16Google Scholar; Outram, William, Twenty Sermons, London 1682, 109Google Scholar; The Diary of Roger Lowe, ed. Sachse, W. L., London 1938, 67Google Scholar; The Autobiographies and Letters of Thomas Comber, ed. C. E. Whiting (Surtees Society clvi and clvii, 1941 and 1942); Richard Salter to John Strype, 7 Dec. 1674, University Library, Cambridge, Add. MS 1, letter 13.

³ In 1682 an Oxfordshire rector reported his fruitless conversation with a Quaker from his parish: ‘Att last I desired him seriously to consider of it as a weighty business, which concerned the welfare of his soule; that schisme is a worke of the flesh and excludes from the kingdome of heaven; and that without sin he could not seperate from the church of England, unless he could prove the said church to be idolatrous or teach any doctrine contrary to the word of God; to which he said nothing to the purpose, but returned againe to his conscience’: Bishop Fell and Nonconformity, ed. M. Clapinson (Oxfordshire Record Society lii, 1980), 31.

⁴ Grove, Robert, in Cases, 3.Google Scholar

⁵ Quoted in Whiteman, Anne, The Compton Census of 1676, London 1986Google Scholar, at p. xxxix of the very useful introduction. Also see Henry, Matthew, The Life of the Rev. Philip Henry, ed. Williams, J.B., London 1825, 101Google Scholar, 95, 111–12, 121–2, 187–8, 232; Watts, M. R., The Dissenters, Oxford 1985 edn, 228–30Google Scholar; Keeble, N. H., The Literary Culture of Nonconformity in Later Seventeenth-century England, Leicester 1987, 33–45.Google Scholar The ‘moderate’ dissenters themselves disliked being classed with others: ‘It is a palpable injury to burden us with various parties with whom we are now herded by our ejection in the general state of Dissenters’: Corbet, John, An Account given of the Principles & Practices of Several Nonconformists, London 1682, 27.Google Scholar

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⁷ MS Walker, c. 4 fo. 325. Knapman had no mind to engage in a quarrel ‘on the brink of my grave’: fo. 326.

⁸ See Watts, , Dissenters, 289–90Google Scholar; Thomas, R., ‘Comprehension and indulgence’, in Nuttall, G. F. and Chadwick, O. (eds), From Uniformity to Unity, London 1962, 208–11, 229Google Scholar; Beddard, R. A., ‘Vincent Alsop and the emancipation of Restoration dissent’, this Journal xxiv (1973)Google Scholar; and, for another interpretation, my article, ‘The Church of England, comprehension and the Toleration Act of 1689’, EHR civ (1989), 927–46.

⁹ Charges to the Grand Jury at Quarter Sessions 1660–1677 by Sir Peter Leicester, ed. Halcrow, E. M. (Chetham Society, 3rd ser. v, 1953), 48Google Scholar; cf. The Diary of John Milward M.P., ed. Robbins, C., Cambridge 1938, 217.Google Scholar For the assumption that schism and sedition were twin sins see Allington, John, The Reformed Samaritan, London 1678, 5Google Scholar; [ Allestree, Richard], The Causes of the Decay of Christian Piety, London 1667, 385Google Scholar; Womock, Laurence, Aloses and Aaron, London 1675, 32–3Google Scholar; Cave, William, in Cases, 489.Google Scholar

¹⁰ Certain Sermons or Homilies, London 1914, 142 (quoting Eph. iv. 15, 16).

¹¹ See 2 Cor. vi; I Cor. v; Grove, in Cases, 3; Altham, Michael, A Vindication of the Church of England (1687)Google Scholar, in Gibson, Edmund (ed.), A Preservative against Popery, London 1738, i/1 154.Google Scholar Many Restoration Anglican works are conveniently reprinted in Bishop Gibson's Preservative.

¹² See Nicholson, William, An Exposition of the Catechism, Oxford 1845Google Scholar, preface (1657); Grove, in Cases, 15; Pelling, Edward, The Good Old Way, London 1680, 105–6Google Scholar; Cave, William, in Cases, 482Google Scholar; and the references in n. 13. For pre-1640 Anglican ecclesiology see Woodhouse, H. F., The Doctrine of the Church in Anglican Theology 1547–1603, London 1954.Google Scholar

¹³ In the opinion of the Anglicans many of these Protestants were heretical as well as schismatical. Schism is a breach of the unity of the Church, while herey is a breach of the faith of the Church, thus heretics must be schismatics but schismatics need not be heretics. See Locke, John, Epistola de tolerantia, ed. and trans. Klibansky, R. and Gough, J. W., Oxford 1968, 149–55Google Scholar; Cave, in Gibson, op. cit. i/1. 133; Conold, , Notion, 2–3Google Scholar; Hammond, Henry, Works, ed. Fulman, W., London 1684, i/2. 329–70.Google Scholar For Anglican attacks on Protestant schism see Morton, Thomas, A Sermon Preached at St Paul's, London 1642Google Scholar; Sanderson, Robert, Works, ed. Jacobson, W., Oxford 1854, ii. pp. xiGoogle Scholar, lv; Farindon, Anthony, Sermons, ed. Nichols, J., London 1849, i. 22–4Google Scholar, 257, 289; Mayne, Jasper, A Sermon against Schism, London 1652Google Scholar; Thomas, William, An Apology for the Church of England, London 1679Google Scholar (written 1655–6); McGee, J. S., The Godly Man in Stuart England, New Haven 1976, 96–7Google Scholar, 152–61.

¹⁴ Feme, Henry, Of the Division between the English and Romish Church upon the Reformation, London 1655Google Scholar edn, sig. A7V; cf. Hammond, , Works 1/2. 368.Google Scholar

¹⁵ Hammond, ibid. ii/2. 65. As Edward Stillingfleet told the Romanists, ‘the truth is, all that you have in effect to say for your church is, that she is infallible, and the catholic church, and by this means you think to cast the schism upon us’: A Rational Account, Oxford 1844 edn, ii. 84. On the ‘rule of faith’ see Bredvold, L. I., The Intellectual Milieu of John Dryden, Michigan 1934Google Scholar, ch. iv; Cragg, G. R., Freedom and Authority, Philadelphia 1975, 117–25Google Scholar, 182–6.

¹⁶ Saywell, William, The Reformation of the Church of England Justified, Cambridge 1688,Google Scholar sig. A3V. Here Saywell explained the background to a written debate of 1657 on schism, cf. The Minor Theological Works of John Pearson, ed. Churton, E., Cambridge 1844, i. pp. xxiv-xxvi.Google Scholar Peter Heylyn, the fourth author named by Saywell, wrote extensively on the history of the English Reformation after 1657.

¹⁷ In the 1640s and 1650s Englishmen, including Charles Stuart, were repeatedly invited to abandon the sinking Anglican ship for the secure haven of the infallible Roman Church; see Bramhall, J., Works, Oxford 1842, i. cxix, 23–81Google Scholar; Cosin, John, Works, Oxford 1851, iv. 242Google Scholar; Hammond, Paul, ‘Thomas Smith’, Bulletin of the Institute of Historical Research lvi (1983), 183–4.Google Scholar

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¹⁹ Ibid. 150, 53, 90.

²⁰ Ibid. 28–31, 57–63; cf. Ferne, H., Certain Considerations, London 1653Google Scholar, sig. A5, and his other historical, works.

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²⁴ Ibid. 364–8.

²⁵ Holden, Henry, The Analysis of Divine Faith, Paris 1658, 449.Google Scholar

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²⁷ Ibid. i. 248–52, cf. Bramhall's assertion that one element of external communion is ‘admission of the same discipline, and subjection to the same supreme ecclesiastical authority, that is, Episcopacy, or a general Council: for as single Bishops arc Heads of particular Churches, so Episcopacy, that is, a general Council, or Oecumenical assembly of Bishops, is the Head of the universal Church’: ibid. i. 104.

²⁸ Ibid. i. 253.

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³⁷ The title of a tract by Clagett, in Gibson, , Preservative iii/1. 438–60.Google Scholar

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³⁹ Anglican ambivalence towards episcopacy is discussed at some length in my book, The Restoration Church of England, 1646–1689 (forthcoming).

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